5<\/strong>. Consider<\/em> ] Lit. set your heart upon,<\/strong> consider both their nature and (as what follows shews) their consequences; both what they are and to what they lead. The expression consider<\/em>, set your heart, is used by Haggai no fewer than four times in this short book, Hag 1:5<\/span>; Hag 1:7<\/span>, Hag 2:15<\/span>; Hag 2:18<\/span>.<\/p>\n And now, thus saith the Lord of hosts; Consider, (literally set your heart upon) your ways, what they had been doing, what they were doing, and what those doings had led to, and would lead to. This is ever present to the mind of the prophets, as speaking Gods words, that our acts are not only ways in which we go, each day of life being a continuance of the day before; but that they are ways which lead, somewhere in Gods Providence and His justice; to some end of the way, good or bad. So God says by Jeremiah Jer 21:8<\/span>. I set before you the way of life and the way of death; and David Psa 16:11<\/span>, Thou wilt show me the path of life, where it follows, In Thy presence is the fullness of joy and at Thy Right Hand there are pleasures forevermore; and Solomon Pro 6:23<\/span>, Reproofs of instruction are the way of life; and, he is in Pro 10:17<\/span>, the way of life who keepeth instruction; and he who forsaketh rebuke, erreth; and Pro 15:24<\/span>, The way of life is above to the wise, that he may depart from hell beneath; and of the adulterous woman, Pro 7:27<\/span>. Her house are the ways of hell, going down to the chambers of death and Pro 5:5-6<\/span>, her feet go down unto death; her steps take hold on hell; lest thou shouldest ponder the path of life. Again, Pro 14:12<\/span>; Pro 16:25<\/span>. There is a way that seemeth right unto a man, and the end thereof are the ways of death; and contrariwise Pro 4:18<\/span>, The path of the righteous is a shining light, shining more and more until the mid-day Pro 2:13<\/span>. The ways of darkness are the ways which end in darkness; and when Isaiah says Isa 59:8<\/span>, The way of peace hast thou not known, he adds, whosoever goeth therein shall not know peace. They who choose not peace for their way, shall not find peace in and for their end.<\/P> On these your ways, Haggai says, set your hearts, not thinking of them lightly, nor giving a passing thought to them, but fixing your minds upon them; as God says to Satan Job 1:8<\/span>, Hast thou set thy heart on My servant Job? and God is said to set His eye or His face upon man for good Jer 24:6<\/span>; or for evil Jer 21:10<\/span>, He speaks also, not of setting the mind, applying the understanding, giving the thoughts, but of setting the heart, as the seat of the affections. It is not a dry weighing of the temporal results of their ways, but a loving dwelling upon them, for repentance without love is but the gnawing of remorse.<\/P> Set your heart on your ways; – <\/B>i. e., your affections, thoughts, works, so as to be circumspect in all things; as the apostle Paul says 1Ti 5:21<\/span>, Do nothing without forethought, i. e., without previous judgment of reason; and Solomon Pro 4:25<\/span>, Let thine eyes look right on, and let thine eyelids look straight before thee; and the son of Sirach, Son, do nothing without counsel and when thou hast done it thou wilt not repent. For since, according to a probable proposition, nothing in human acts is indifferent, i. e., involving neither good nor ill deserts, they who do not thus set their hearts upon their ways, do they not daily incur almost countless sins, in thought, word, desire, deed, yea and by omission of duties? Such are all fearless persons who heed not to fulfill what is written Pro 4:23<\/span>, Keep your heart with all watchfulness. <\/P> He sows much to his own heart, but brings in little, who by reading and hearing knows much of the heavenly commands, but by negligence in deeds bears little fruit. He eats and is not satisfied, who, hearing the words of God, coveteth the gains or glory of the world. Well is he said not to be satisfied, who eateth one thing, hungereth after another. He drinks and is not inebriated, who inclineth his ear to the voice of preaching, but changeth not his mind. For through inebriation the mind of those who drink is changed. He then who is devoted to the knowledge of Gods word, yet still desireth to gain the things of the world, drinks and is not inebriated. For were he inebriated, no doubt he would have changed his mind and no longer seek earthly things, or love the vain and passing things which he had loved. For the Psalmist says of the elect Psa 36:8<\/span>, they shall be inebriated with the richness of Thy house, because they shall be filled with such love of Almighty God, that, their mind being changed, they seem to be strangers to themselves, fulfilling what is written Mat 16:24<\/span>, If any will come after Me, let him deny himself. <\/P> <\/p>\n Hag 1:5<\/span><\/p>\n Now, therefore, thus saith the Lord of hosts, Consider your ways.<\/em><\/p>\n<\/p>\n Preparation for self-amendment<\/strong><\/p>\n The design of this prophecy is to persuade the Jews off from that slothful security in the neglect of their duty which had already exposed them to the displeasure of God. They had outward difficulties of circumstance, but their chief hindrance was their own neglect and dulness, their want of respect for God and holy things. It was this state of insensibility that God sent His prophet to bring them out of. His words here primarily import no more than that it was time for that rebellious people to observe and consider diligently of all their labour and pains, and the works of their hands, and see what it all came to. This, however, is not the only design. They were to consider with a view to amending their lives, and getting free of those sins which were causing Gods displeasure. How much our case is like that of the Jews in Haggais time. The temple we are now to build up, is the Church and body of Christ; not with stones and wood from the mountains, but with living materials, Christ being the foundation and chief corner-stone. The building up this holy temple consists in advancing the credit and honour of religion among men, and in discountenancing, in the course of our lives, and the whole tendency of our discourse, all vice and profaneness, and everything that is inconsistent with religion; and this, it is too certain, we have not had the courage and the constancy to do. We of this nation, too generally, have not been advancing the public interest, and the Protestant cause, as we ought to have done. The prophets words are therefore applicable to us.<\/p>\n 1. <\/strong>Show the mischiefs of inconsideration.<\/p>\n (1<\/strong>) We give ourselves up by it to the most stupid and insuperable ignorance imaginable.<\/p>\n (2<\/strong>) We lay ourselves open entirely to the power of our lusts.<\/p>\n (3<\/strong>) It subjects us to the tyranny and insults of our great spiritual enemy.<\/p>\n 2. <\/strong>Some of the advantages and necessity of consideration. The blessed advantages of <\/strong>consideration can never be enumerated. It gives us strength and vigour in the performance of all our duties. It is the only means to furnish us with suitable arguments and victorious resolutions against every temptation and artifice of the devil. And as it suffers us to omit no duty, it effectually destroys and conquers every <\/strong>beloved lust and inclination.<\/p>\n 3. <\/strong>Answer some objections by the devil raised in our minds against consideration.<\/p>\n (1<\/strong>) It is exceeding difficult and trouble some to be always upon the guard, and watching against ourselves. But the <\/strong>question for us concerns not the difficulty but the necessity and the duty.<\/p>\n (2<\/strong>) To be always filled with notions of the power, justice, and vengeance of God, must needs make us very melancholy. But enter into religion aright, and you will soon <\/strong>find that, instead of melancholy, your souls will be filled with the truest and most satisfactory joy and life and vigour. (John Gale, D. D.<\/em>)<\/p>\n<\/p>\n The great importance in life of frequent reflection and self-examination<\/strong><\/p>\n The faculty of reviewing our past lives carries with it an evident obligation upon all men to exercise it constantly and uprightly. It is a principle that implies in its very nature an authority over the whole of our conduct; and we every one feel ourselves most intimately bound to obey its dictates. God our Maker saith to each one of us continually, by the inward voice of our own breasts, Consider your ways. In the midst of so many passions and appetites as compose our frame; so many disorders in it as we are born with; such powerful temptations as surround us on every side, we cannot hope that the carefullest attention to ourselves will keep us entirely free from faults. By a little neglect of culture, a soil so fruitful of ill weeds will soon be covered with them. The best inclinations of the best <\/strong>minds, if left to themselves, will run wild and degenerate. A duty thus plain and necessary, God will doubtless expect us to perform very faithfully. What the Almighty commands, we shall find it our interest to do, never to omit. The cowardice of not searching our wounds will inevitably make them fatal. Possibly we are not convinced that our behaviour is of such infinite and eternal importance. It is important to examine, whether it be or not. Perhaps we have inquired, and think there is reason to doubt of what we are commonly taught concerning these matters. But when <\/em>did we begin to think so? And what do we doubt of? Not surely of all the articles of faith, and all the obligations of life. Have we considered well what the undoubted ones are, and how far they ought to influence our conduct? We find it but too easy, if we will, to judge very favourably of almost the worst actions we have ever done. But God sees everything in its true light and magnitude, and surely then it is our concern to see it so too. Have we then examined, as in His presence, our lives and hearts? By what standard have we tried their innocence or guilt? The practice of others can no more justify us than ours can them. Have we done our utmost to divest our examination of self-partiality, to enlighten it by the instruction of pious and judicious friends and books, and above all, to direct it by the unerring Word of God? Our business is so to examine ourselves now, as to live more Christianly than ever. And whence can we better begin than from what we owe to Him that made us? We owe Him worship, faith in what He teaches, obedience to what He commands. How fully soever we own the authority of religion, do we practise it? Do we live to any unworthy passion? If we are clear both of worldliness and vanity, still what can we answer with respect to pleasure? In regard to other indulgences, have we acted as becomes rational natures, designed to prepare ourselves, by the discipline of this life, for spiritual happiness in a better? Another very material head of examination is our resentments. Do we bear ill-will to no one? Again, what is the tendency of our common discourse and conversation? Is it favourable to religion, to probity, to decency, to goodwill among men, or the contrary? Our behaviour must be regulated, not only towards our fellow creatures in general, but with a closer view to the more general relations of life. Are we careful what sort of example we set others to copy after? Nor should we stop at considering what our faults have been; that alone would be a speculation of little use: we should proceed to think what must follow from them. Are we deeply sensible that, in all we have done amiss, we have provoked a most holy God; and have no claim to pardon, much less to happiness hereafter, but through the mercy procured by our blessed Redeemer? <\/em>(T. Secker.<\/em>)<\/p>\n<\/p>\n The use and benefit of Divine meditation<\/strong><\/p>\n Two <\/em>things remarkable in the text. The repetition and enforcing of it again (Hag 1:7<\/span>). The benefit that came by it; it brought them to repentance. Doctrine–Serious meditation of our sins by the Word is a special means to make men repent. Meditation is a settled exercise of the mind for a further inquiry of the truth. Four things in meditation–<\/p>\n 1. <\/strong>An exercise of the mind.<\/p>\n 2. <\/strong>A settled exercise. Not a sudden flash of mans conceit, <\/strong>but it dwells upon a truth.<\/p>\n 3. <\/strong>It is to make a further inquiry. It would fain know more of those truths that are subject to it. Meditation pulls the latch of the truth, and looks into every closet, and every cupboard, and every angle of it.<\/p>\n 4. <\/strong>It labours to affect the heart. Meditation musters up all weapons, and gathers all forces of arguments for to press our sins, and lay them heavy upon the heart. Meditation, having bundled up all items against the soul, and brought in all hills of account, fastens sin upon the soul, makes the soul feel it, so that it must needs be convinced without any evasion. It is with the Word as it is with a salve. II a man have ever so good a salve, it will not heal if it be constantly taken on and off. Only if it be let lie on will the salve heal the wound. What shall we think of them who are loth to practise this duty of meditation, but keen enough to meditate on their own worldly affairs? The poor man thinks he has no time for this tedious duty; the rich man thinks he needs it not; the wicked dare not do it; so no man will. The lets or hindrances of serious meditation are–<\/p>\n 1. <\/strong>Vain company.<\/p>\n 2. <\/strong>Multitude of worldly company. He that over-employs himself, his meditations of heaven are dreaming meditations; his thoughts dreaming thoughts, he can never seriously meditate on the good of his soul. A good meditating mind no man came to surfeited wire employments.<\/p>\n 3. <\/strong>Ignorance. A man cannot meditate of a thing he knows not, nor thou of thy sins, if thou be not skilful in Gods catalogue of thy sins.<\/p>\n 4. <\/strong>Averseness of the heart; which consists in three things–<\/p>\n (1<\/strong>) In the carelessness of the heart.<\/p>\n (2<\/strong>) In runnings of it. The heart is like a vagrant rogue, he would rather be hanged than tied to his parish.<\/p>\n (3<\/strong>) In the wearisomeness of the heart. This may serve for terror unto all those who, for all this that has been spoken, dare sit down without it. If thou wouldest meditate aright, separate yourself for other things. Observe the times of privacy: morning, evening, when the heart is touched at sermon or sacrament. Rub up thyself and thy memory. Rouse up thy heart. Use meditation for reprehension; for men usually make slight account of their sins. But you will say, How shall I come to feel my burden? Three things are here to be discovered.<\/p>\n 1. <\/strong>The ground upon which our meditation must be raised.<\/p>\n (1<\/strong>) Meditate on the goodness, patience, and mercy of God, that hath been abused by any of your sins.<\/p>\n (2<\/strong>) Meditate on the justice of God; for He is just as well as merciful.<\/p>\n (3<\/strong>) Meditate on the wrath of God.<\/p>\n (4<\/strong>) Meditate on the constancy of God.<\/p>\n 2. <\/strong>The manner how to follow meditation home to the heart.<\/p>\n (1<\/strong>) Weigh and ponder all these things in thy heart.<\/p>\n (2<\/strong>) Strip sin, and look upon it stark naked; for sin has a way of covering and disguising itself with pleasure, profit, ease.<\/p>\n (3<\/strong>) Dive into thy own soul and heart. There is a tough brawn over thy heart, that it feels not its sins.<\/p>\n (4<\/strong>) Anticipate and prevent thine own heart. Meditate what thy heart will one day wish, if it be not humbled; and tell thy soul as much.<\/p>\n 3. <\/strong>How to put life and power into meditation.<\/p>\n (1<\/strong>) Let meditation haunt the heart, dog thee with the hellish looks of thy sins, and follow it with the dreadful vengeance of God.<\/p>\n (2<\/strong>) Let meditation trace thy heart, as it should haunt thee, so let it trace thee in the same steps. Because the heart is most cunning, and hardest to be tracked by its scent, when the heart hath taken up with abundance of good duties, and attained unto sundry graces. These good duties and common graces drown the scent of the hearts wickedness.<\/p>\n (3<\/strong>) Hale thy heart before God, and let meditation bring it before His throne. Make complaint to God; and thy complaint must be full of sorrow. It must be a full complaint of all thy sins, and of all thy lusts. It must be with the aggravation of all the circumstances of thy sins, which may show them to be odious. It must be a self-condemning complaint. Let meditation, when it hath haled thy heart before God, there cast thee down before Him. Motives–<\/p>\n 1. <\/strong>It is a folly not to meditate.<\/p>\n 2. <\/strong>Thou wouldst be loth to have the brand of a reprobate.<\/p>\n 3. <\/strong>Thou wouldst be loth to rob God of His honour.<\/p>\n 4. <\/strong>Or that all the worship thou givest to God should be abominable; but so it will be without meditation, before it, and after it. (W. Fenner, B. D.<\/em>)<\/p>\n<\/p>\n Consider your ways<\/strong><\/p>\n Nearly twenty years had passed away since a remnant of Gods people had returned captivity. Dung the whole of that time nothing had done to restore the temple. Yet the people had thought of their own comfort they dwelt in ceiled houses. Haggai arose to point out their mistake. He cries, Consider your ways So they would discover–<\/p>\n 1. <\/strong>The reason of their misfortunes–Which was that they had thought of themselves and had forgotten God. It is the explanation of all unhappiness. If you wish to be miserable–be selfish. Selfishness looks not at what it has, but at what it has not; casts covetous eyes on what others have. The selfish man thinks more of what he has than what he is, and disregards the needs of others. All these are so many doors to unhappiness. He that will save his life shall lose it.<\/p>\n 2. <\/strong>The secret of blessedness. Render to God the things that are Gods. Build the temple, said Haggai. Put yourselves in harmony with God and His purposes. Philosophers have discovered that happiness is not found when it is sought directly. Seek it obliquely. Live for others. But the doctrine fails because men are sinful. To join them is to join them in their sin, and sin is the gate of all wretchedness. Happiness can only come by living for another, when that other is sinless. Live for God, and the secret of all blessedness is discovered. This is the true Imitation of Christ, whose meat and drink it was to do His Fathers will. (Herbert Windross.<\/em>)<\/p>\n<\/p>\n Lenten thoughts<\/strong><\/p>\n Lent is the season which our forefathers have appointed for us to consider and amend our ways, and to return, year by year, heart and soul to that Lord and Heavenly Father from whom we are daily wandering. We need a particular time in which we may sit down deliberately and look our own souls steadily in the face, and cast up our accounts with God, and be thoroughly ashamed and terrified at those accounts, when we find, as we shall, that we cannot answer God one thing in a thousand. The hurry and hustle of business is daily putting repentance and self-examination out of our heads. Much for which a man ought to pray, he forgets to pray for. Many sins and failings of which he ought to repent slip past him out of sight in the hurry of life. Much good that might be done is put off and laid by, often till it is too late. It may be said that the bustle will go on just as much in Lent as ever. How can we give up more time to religion then than at other times? There is a sound and true answer to this. It is not too much more time which you are asked to give up, as it is more heart. The time will come when you will see yourselves in a true light; when your soul will not seem a mere hanger-on to your body, but you will find that you are <\/em>your soul. Then there will be no forgetting that you have souls, and thrusting them into the background, to be fed at odd minutes, or left to starve,–no more talk of giving up time to the care of your souls; your souls will take the time for themselves then–and the eternity too; they will be all in all to you then, perhaps when it is too late! Then try, for this brief Lenten season: the plan which the Lord of heaven and earth advises, and seek first the kingdom of God and His righteousness. You need not be idle a moment more in Lent than at any other time. You can get ten minutes more in the morning, and tea at night. When there is a will there is a way. Then make up your minds that there shall be a will. Examine yourself and your doings. Ask yourself, Am I going forward or back? Can we not all find time this Lent to throw over these sins of ours,–to confess them with shame and sorrow,–and to try like men to shake them off? (C. Kingsley, M. A.<\/em>)<\/p>\n<\/p>\n Of consideration and meditation attended with resolution<\/strong><\/p>\n 1. <\/strong>It is the proper employment of rational minds.<\/p>\n 2. <\/strong>This exercise well ordered, will banish idleness and vain diversions.<\/p>\n 3. <\/strong>It mightily improves the faculties of the soul. Knowledge, reason, judgment, and a right apprehension of things, with composedness and consistency of mind, are the fruits of it.<\/p>\n 4. <\/strong>It wonderfully promotes all the parts of devotion and religion.<\/p>\n (1<\/strong>) It fixes the mind, and thereby is useful to preserve in us a constant sense of God in our souls, and to keep up a steady disposition in our minds towards goodness and holiness.<\/p>\n (2<\/strong>) It begets heavenly-mindedness.<\/p>\n (3<\/strong>) It promotes prayer, which is the very key of devotion, and the chief office of our religion.<\/p>\n (4<\/strong>) It helps all the duties of religion and the exertment of all the graces of the Holy Spirit, by seasoning the heart with savoury and pious thoughts.<\/p>\n (5<\/strong>) It not only promotes religion, but also the comforts and solaces which attend it.<\/p>\n 1. <\/strong>You are not to give yourselves up to immoderation in this exercise, but to use prudence and discretion.<\/p>\n 2. <\/strong>When we meditate on Divine things we should keep ourselves within due bounds. Many are too inquisitive and curious in their contemplations. They would be wise above that which is written.<\/p>\n 3. <\/strong>Some fit place for meditation should be chosen: some retreat from the noise and bustle of the world.<\/p>\n 4. <\/strong>When thus alone, you must be very busy; for privacy and solitude are not commendable unless well employed.<\/p>\n 5. <\/strong>Some appropriate time must be set apart. The close of the day is very suitable. The Lords day is arranged to provide opportunity. After reading or hearing Gods Word a time of meditation is useful. At the Lords Supper. In time of trouble or distress. And in times of great mercy and deliverance. The proper qualifications of this duty are the following. Prayer must always accompany meditation. It must be accompanied with the affections, or else it is a very dry and useless exercise. And resolution should follow meditation. Meditation must not only produce resolution, but also action. Devout thoughts minister to religious endeavours and enterprise. (John Edwards.<\/em>)<\/p>\n<\/p>\n On the duty of considering our ways<\/strong><\/p>\n Lay them to heart. Ponder them, meditate upon them, maturely weigh them. It is the want of this reflection and consideration that now brings difficulties and distress upon us, and will soon bring severer judgments. To the warning voice of Haggai the people prudently listened. To us, however, the words would convey a meaning not precisely the same with that which the Jews would collect from them. To us the command would enjoin the scrutiny of our lives and conduct, but it would bid us compare them with the precepts of a new and more perfect law, the covenant of grace. But how few do consider their ways! How seldom is it possible, even by alarm, to bring to life those that are dead in trespasses and sins! Without considering your ways, without practical reflection, your state is one of imminent danger. To the young, more especially, this advice is most necessary. (A. B. Evans, D. D.<\/em>)<\/p>\n<\/p>\n Self-examination<\/strong><\/p>\n At the encouraging voice of their Divine Protector, through the prophet, the spirit of the Jews revives, their zeal is inflamed, and their hands are joyfully given anew to do the work of the Lord. We may learn that the Almighty knows and observes all human actions, and will sooner or later in this life, and certainly in the next, punish the negligence of those who disobey His commands. The text contains instruction in righteousness. The power of reflection is one of those characteristics by which our nature is adorned. The other animals enjoy or suffer only for the present. The exalted spirit of man, made in the image of supreme intelligence, subjects to his view the future and the past. As this power distinguishes us from all other animals, it is most becoming in us to employ it. We should strive to be acquainted with our spiritual state, that we may know, when at a throne of grace, what we have to confess, what to ask to be forgiven, wherein to pray to be encouraged and strengthened. The negligent and careless worshipper cannot be acceptable unto God. This self-examination is a matter of some difficulty.<\/p>\n 1. <\/strong>Consider your ways by the power of knowing right from wrong. Though we be called into the marvellous light of the Son of God, this original power of our minds is not extinguished, neither is its exercise superseded. In many cases it must be our sole guide, because Divine revelation does not descend to minute particulars. This power is often biassed and weakened by prejudice and passion.<\/p>\n 2. <\/strong>Consider your ways in reference to God. Consider in what light your actions must appear to this all-seeing God: whether they have been such as He had a <\/strong>right to expect, and it became you to perform. Compare your conduct with the rectitude of the Divine nature, and with the obligations under which you lie.<\/p>\n 3. <\/strong>Consider your ways in reference to the revealed will of God. As our judgments are often defective, it is expedient that we examine ourselves by that clearer rule which is given us in the Scriptures, in which are distinctly unfolded the duties which we owe to God, to society, to individuals, and to ourselves.<\/p>\n 4. <\/strong>Consider your ways with reference to immortality, and a state of retribution. This life is of uncertain continuance.<\/p>\n Verse 5. Consider your ways<\/B><\/I>] Is it fit that you should be building yourselves elegant houses<\/I>, and neglect a place<\/I> for the worship<\/I> of that God who has restored you from captivity?<\/P> <\/p>\n Now therefore; <\/B>or, <\/P> And now, <\/B>or, But now<\/I>, Heb.; it is time for you to consider, to set your heart to that I propose. <\/P> Thus saith the Lord of hosts; <\/B>the great God speaks, hearken therefore. <\/P> Consider your ways; <\/B>ponder well the course you have taken and the success of it, what you have designed, how you have succeeded, what care, and what disappointment, what labour, and how fruitless your labour hath been; consider how you have carried it toward God, and how God hath carried it toward you. <\/P> <\/p>\n 5. Consider your ways<\/B>literally,”Set your heart” on your ways. The plural<\/I> implies,Consider both what ye have done (actively, La3:40<\/span>) and what ye have suffered (passively) [JEROME].Ponder earnestly whether ye have gained by seeking self at thesacrifice of God.<\/P><\/p>\n Now therefore thus saith the Lord of hosts<\/strong>,…. The Lord God omniscient and omnipotent, that saw all their actions, and could punish for them; since they were so careful of their own houses, and adorning them, and so careless of his house; he would have them now sit down, and seriously think of these things, and of what he should further observe unto them:<\/p>\n Consider your ways<\/strong>; their sinful ways, and repent of them, and forsake them, particularly their ingratitude before observed; and their civil ways, their common ways of life; their labour, work, and business, they were continually employed in; and observe the event of them; what success they had, what these issued in; whether there were not some visible tokens of the divine displeasure on them, which rendered all their attempts to support and enrich themselves and families vain, and of no effect: and they would do well to consider to what all this was to be imputed; whether it was not chiefly owing to this, their neglect of the house of God; and this he would have considered, not in a slight cursory way; but with great earnestness, diligence, and application of mind: “put”, or “set your hearts upon your ways” p; so it may be literally rendered.<\/p>\n p “ponite corda vestra”, V. L.; “ponite cor vestrum”, Burkius.<\/p>\n After rebutting the untenable grounds of excuse, Haggai calls attention in vv. 5, 6 to the curse with which God has punished, and is still punishing, the neglect of His house. Hag 1:5<\/span>. “And now, thus saith Jehovah of hosts, Set your heart upon your ways.<\/em> Hag 1:6<\/span>. Ye have sowed much, and brought in little: ye eat, and not for satisfaction; drink, and not to be filled with drink: ye clothe yourselves, and it does not serve for warming; and the labourer for wages works for wages into a purse pierced with holes.”<\/em> , a favourite formula with Haggai (cf. v. 7 and Hag 2:15<\/span>, Hag 2:18<\/span>). To set the heart upon one’s ways, i.e., to consider one’s conduct, and lay it to heart. The ways are the conduct, with its results. J. H. Michaelis has given it correctly, “To your designs and actions, and their consequences.” In their ways, hitherto, they have reaped no blessing: they have sowed much, but brought only a little into their barns. , inf. abs., to bring in what has been reaped, or bring it home. What is here stated must not be restricted to the last two harvests which they had had under the reign of Darius, as Koehler supposes, but applies, according to Hag 2:15-17<\/span>, to the harvests of many years, which had turned out very badly. The inf. abs., which is used in the place of the finite verb and determined by it, is continued in the clauses which follow, , etc. The meaning of these clauses is, not that the small harvest was not sufficient to feed and clothe the people thoroughly, so that they had to “cut their coat according to their cloth,” as Maurer and Hitzig suppose, but that even in their use of the little that had been reaped, the blessing of God was wanting, as is not only evident from the words themselves, but placed beyond the possibility of doubt by Hag 1:9<\/span>.<\/p>\n (Note: Calvin and Osiander see a double curse in Hag 1:6<\/span>. The former says, “We know that God punishes men in both ways, both by withdrawing His blessing, so that the earth is parched, and the heaven gives no rain, and also, even when there is a good supply of the fruits of the earth, by preventing their satisfying, so that there is no real enjoyment of them. It often happens that men collect what would be quite a sufficient quantity for food, but for all that, are still always hungry. This kind of curse is seen the more plainly when God deprives the bread and wine of their true virtue, so that eating and drinking fail to support the strength.”)<\/p>\n What they ate and drank did not suffice to satisfy them; the clothes which they procured yielded no warmth; and the ages which the day-labourer earned vanished just as rapidly as if it had been placed in a bag full of holes (cf. Lev 26:26<\/span>; Hos 4:10<\/span>; Mic 6:14<\/span>). after refers to the individual who clothes himself, and is to be explained from the phrase , “I am warm” (1Ki 1:1-2<\/span>, etc.).<\/p>\n Here the Prophet deals with the refractory people according to what their character required; for as to those who are teachable and obedient, a word is enough for them; but they who are perversely addicted to their sins must be more sharply urged, as the Prophet does here; for he brings before the Jews the punishments by which they had been already visited. It is commonly said, that experience is the teacher of fools; and the Prophet has this in view in these words, apply your hearts to your ways; (135) that is, “If the authority of God or a regard for him is of no importance among you, at least consider how God deals with you. How comes it that ye are famished, that both heaven and earth deny food to you? Besides, though ye consume much food, it yet does not satisfy you. In a word, how is it that all things fade away and vanish in your hands? How is this? Ye cannot otherwise account for it, but that God is displeased with you. If then ye will not of your own accord obey God’s word, let these judgements at least induce you to repent.” It was to apply the heart to their ways, when they acknowledged that they were thus famished, not by chance, but that the curse of God urged them, or was suspended over their heads. He therefore bids them to receive instruction from the events themselves, or from what they were experiencing; and by these words the Prophet more sharply teaches them; as though he had said, that they profited nothing by instruction and warning, and that it remained as the last thing, that they were to be drawn by force while the Lord was chastising them. <\/p>\n (135) Literally it is, “Set your heart on your ways.” An idiomatic phrase, but very expressive. They were to fix their attention on their conduct, not merely to take a glance, but seriously and steadily to reflect on their ways. <\/p>\n CRITICAL NOTES.] <\/strong><\/p>\n Hag. 1:5<\/span><\/strong>. Consider<\/strong>] Lit. set your heart upon;<\/em> i.e. consider your conduct and lay it to heart: a frequent formula with Haggai (cf. Hag. 1:7<\/span>; ch. Hag. 2:15<\/span>; Hag. 2:18<\/span>). <\/p>\n Hag. 1:6<\/span><\/strong>.] The meaning of these clauses is, not that the small harvest was not sufficient to feed and clothe the people, but that even in their use of the little that had been reaped, the blessing of God was wanting, as evident not only from the words themselves, but placed beyond doubt by Hag. 1:9<\/span> [Keil<\/em>]. Holes<\/strong>] A torn bag was proverbial for money spent without profit (cf. Isa. 55:2<\/span>; Jer. 2:13<\/span>; Zec. 8:10<\/span>). Necessities were dear, and a days wage to purchase them, as if put into a bag with holes. <\/p>\n Hag. 1:8<\/span><\/strong>.] The summons repeated. They were not required to buy, but simply to give their labour, and bring timber from the mountainous country where trees grew. Cyrus granted cedars from Lebanon for the building of the temple (Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The person speaking. It is that Being who has furnished you with all the blessings you have enjoyed; who has been your continual safety and protection. He can never lay any commands on us but what are necessary for us, and highly tending to our own interest. He is infinitely wise, and so knows perfectly well what will conduce most to our interest and happiness. Other arguments there are, perhaps of more force than these. In the text He is called by that awful title, The Lord of hosts, importing that He has a right to us and all our actions, because He created us and all things.<\/p>\n
II. <\/strong>The advice or command which is given. Consider your ways. A very plain and easy command. The original is, Set your heart upon your ways. Observe, attend to, watch over all your actions.<\/p>\n
I. <\/strong>The nature of this religious exercise. Meditation seems to be of a higher nature than consideration. This latter is an operation of the mind in order to conversion and reformation of life; but the former is the continued work of those that are already changed in their hearts and lives, and have attained to some improvements in religion and godliness. Meditation includes in it consideration, but it is something more, yea, much more. They agree in this, that they are both of them a serious reflecting and animadverting on those matters relating to religion that axe set before us, to the end that we may receive advantage by fixing our thoughts on them, and thereby become more pious and holy. Consider the proper objects of meditation. These are ourselves; God; His Word; His works; mens actions; those solemn entertainments of our thoughts, which are commonly called the four last things.<\/p>\n
II. <\/strong>The worth and excellency, the vast usefulness and advantage of meditation.<\/p>\n
III. <\/strong>The mischief of inconsideration; or the neglect of this excellent duty of meditation. This is the fault of Christian men, and that by which they generally miscarry,–they will not reflect on their ways. The complaint is, My people doth not consider. Men seldom sin out of ignorance. Want of consideration is the great spring of all their disasters.<\/p>\n
IV. <\/strong>Directions for the right managing of our meditations.<\/p>\n
I. <\/strong>Illustrate the nature of the duty. For the regulation of our conduct we have the power of judging between right and wrong: the knowledge of God and His perfections: a revelation of the Divine will, and promised assistance of Gods Spirit: and the certainty of a future state of retribution. All these means for regulating our ways point out the same line of conduct. Christians should consider their ways in reference to each of these different means of direction, and they will enable them to ascertain their state with regard to knowledge, faith, love, repentance, and new obedience.<\/p>\n
II. <\/strong>Man shuns the performance of the duty of considering his ways. He is unwilling to weigh his actions, because he knows that, in so doing, most unpleasant feelings are prepared for him. But is this conduct rational or judicious! From considering our ways there arises perseverance in holiness. A man must examine himself that he may reform. There can be no apology for setting aside this work. It is difficult, indeed, but it is commanded by our God, on whom our fate depends. It is necessary for promoting that holiness on which our happiness must be founded. Shall we be deterred by this difficulty from taking those salutary measures which are essential to our everlasting peace? (L. Adamson.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n